Tuesday, October 26, 2010

THE ART OF FAILURE

I never do this. I never blog about something I read for school. This article called "The Art of Failure" by MALCOLM GLADWELL, however, got my wheels turning and I've been meaning to blog about it. Everyone knows about his Bestsellers (Outliers, Tipping Point, Blink, etc.) but this article was written back in August 2000 for the The New Yorker under 'Performance Studies'. A decade later, it's still so relevant today.

In summary, Gladwell talks about how we're all living in an age that's obsessed with success, with looking for ways to understand how talented people overcome their challenges. However, we rarely look at the way people fail. Why some people choke and others panic; if there's even a difference. And if there is, what do they say about us--about who we are and how we think?

After conducting numerous case studies, he concludes that choking is when, in times of stress, your explicit learning takes over your implicit learning. Explicit learning is something that happens within the realms of awareness. When you're first learning how to do something, and someone tells you the sequence in which to do it, you pick it up very quickly. You'll start off slow at first, but as you learn the pattern, you'll get faster and faster. Implicit learning, on the other hand, is when you pick something up outside the realms of awareness. No one tells you how to do it and you don't realize there is a pattern. You'll still pick it up just as fast, but this time unconsciously. Whether it's a sport or a math problem, you work it through in a very careful, mechanical way, but as you get better, your implicit system takes over. Eventually, you'll be doing it without even thinking.

These two systems are based on two different parts of your brain. Very separate traits. "The basal ganglia, where implicit learning partially resides, are concerned with force and timing, and when that system kicks in you begin to develop touch and accuracy, the ability to hit a drop shot or place a serve at a hundred miles per hour." Under conditions of stress, however, you revert back to the explicit system and you start thinking about how to do it again; you lose your touch. Even as a professional, you may revert back to a system you haven't relied on since you've been taught it--back to the streets of basketball, back as a Little Leaguer. You're choking.

Panicking, on the other hand, is something different altogether. Unlike choking, in which you're thinking too much, it's when you stop thinking. "Stress wipes out short-term memory. People with lots of experience tend not to panic, because when the stress suppresses their short-term memory they still have some residue of experience to draw on." However, when you panic, your mind draws a blank.

Panic also tends to cause something called perceptual narrowing. Under times of stress, your accuracy may not be affected, but your performance is only half as good because you tend to focus or obsess over one thing. For example--in the case that I, personally, cannot swim--you find yourself drifting away from the shoreline because the waves are too strong. Instead of realizing that kicking and screaming not only makes you swallow water but also weighs your body down, you're main focus is to stay above water by exerting as much energy as you can. As you're panicking, your mind fails to remind you that your body has the ability to float, especially in salt water.

I find myself intrigued in this topic of failure because it tells me that panicking and choking, something I used to use interchangeably, are worlds apart, bringing insight into why failure even happens. Sometimes, in times of an emergency, choking may actually be a good thing. Yes, you revert back to the external system in which you may perform much slower and less fluidly, but at least you're performing. Panicking reverts you back to instinct: to kick and scream above water. And sometimes, your instinct is just plain useless.

Panic, however, can also be a good thing in that it is conventional failure. Without a lot of experience, everyone has the ability to panic. It's explainable. If stress wipes out short-term memory, as mentioned before, then experience has the ability to wipe out panic. You know what's really funny though? Choking is paradoxical failure. Choking has less to do with who you are as a performer and more to do with the situation in which the performance takes place. And it's paradoxical because experience is exactly what doesn't work in your favor.

In a study about stereotype threat, Gladwell points out that under such conditions (i.e. a female interviewing for a man's job, a black student test-taking in a classroom full of white students) 'carefulness' and 'second-guessing' are methods the smartest people may use to bring them further away from intuition and quick processing and closer to failure. The best athletes sometimes fail, not because they're not experienced, but because they're actually good at what they do, and only those who care enough about their performance, and I mean really care, can break under pressure.
"...the ability to overcome the pressure of the spectators is part of what it means to be a champion. But the same ruthless inflexibility need not govern the rest of our lives. We have to learn that sometimes a poor performance reflects not the innate ability of the performer but the complexion of the audience; and that sometimes a poor test score is the sign not of a poor student but of a good one."
So, the next time I tell myself to "calm down, be more careful, and think harder" I may consider that I might be prescribing myself the wrong formula for the specific condition at hand. I also don't need stress to govern my life. I am good at what I do because of the gifts given me. Work at it diligently yet joyfully, because we, humans, are fearfully and wonderfully made.

Wednesday, September 15, 2010

THE DAY-TO-DAY TRENCHES

Quote by a self-proclaimed atheist:

"In the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship--be it JC or Allah, be it YHWH or the Wiccan Mother Goddess... is that pretty much anything else you worship will eat you alive.

If you worship money and things, if they are where you tap meaning in life, then you will never have enough, never feel you have enough. It's the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you... Worship power and you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. But the insidious thing about these forms of worship is not that they're evil or sinful, it's that they're unconscious. They are default settings. They're the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that's what you're doing. And the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self."

— David Foster Wallace, American author, Kenyon College Commencement Address, 2005
(3 years prior to committing suicide in 2008 by hanging himself as a result of suffering from depression for almost 20 years)


"You shall have no other gods before me."
— Exodus 20:3

Wednesday, July 14, 2010

EUSTACE THE DRAGON

“Well, anyway, I looked up and saw the very last thing I expected: a huge lion coming slowly towards me. And one queer thing was that there was no moon last night, but there was moonlight where the lion was. So it came nearer and nearer. I was terribly afraid of it. You may think that, being a dragon, I could have knocked any lion out easily enough. But it wasn't that kind of fear. I wasn't afraid of it eating me, I was just afraid of it - if you can understand. Well, it came close up to me and looked straight into my eyes. And I shut my eyes tight. But that wasn't any good because it told me to follow it.”

“You mean it spoke?”

“I don't know. Now that you mention it, I don't think it did. But it told me all the same. And I knew I'd have to do what it told me, so I got up and followed it. And it led me a long way into the mountains. And there was always this moonlight over and round the lion wherever we went. So at last we came to the top of a mountain I'd never seen before and on the top of this mountain there was a garden - trees and fruit and everything. In the middle of it there was a well.

“I knew it was a well because you could see the water bubbling up from the bottom of it: but it was a lot bigger than most wells - like a very big, round bath with marble steps going down into it. The water was as clear as anything and I thought if I could get in there and bathe it would ease the pain in my leg. But the lion told me I must undress first. Mind you, I don't know if he said any words out loud or not.

“I was just going to say that I couldn't undress because I hadn't any clothes on when I suddenly thought that dragons are snaky sort of things and snakes can cast their skins. Oh, of course, thought I, that's what the lion means. So I started scratching myself and my scales began coming off all over the place. And then I scratched a little deeper and, instead of just scales coming off here and there, my whole skin started peeling off beautifully, like it does after an illness, or as if I was a banana. In a minute or two I just stepped out of it. I could see it lying there beside me, looking rather nasty. It was a most lovely feeling. So I started to go down into the well for my bathe.

“But just as I was going to put my feet into the water I looked down and saw that they were all hard and rough and wrinkled and scaly just as they had been before. Oh, that's all right, said I, it only means I had another smaller suit on underneath the first one, and I'll have to get out of it too. So I scratched and tore again and this underskin peeled off beautifully and out I stepped and left it lying beside the other one and went down to the well for my bathe.

“Well, exactly the same thing happened again. And I thought to myself, oh dear, how ever many skins have I got to take off? For I was longing to bathe my leg. So I scratched away for the third time and got off a third skin, just like the two others, and stepped out of it. But as soon as I looked at myself in the water I knew it had been no good.

“Then the lion said - but I don't know if it spoke – ‘You will have to let me undress you.’ I was afraid of his claws, I can tell you, but I was pretty nearly desperate now. So I just lay flat down on my back to let him do it.

“The very first tear he made was so deep that I thought it had gone right into my heart. And when he began pulling the skin off, it hurt worse than anything I've ever felt. The only thing that made me able to bear it was just the pleasure of feeling the stuff peel off. You know - if you've ever picked the scab off a sore place. It hurts like billy-oh but it is such fun to see it coming away.”

“I know exactly what you mean,” said Edmund.

“Well, he peeled the beastly stuff right off - just as I thought I'd done it myself the other three times, only they hadn't hurt - and there it was lying on the grass: only ever so much thicker, and darker, and more knobbly-looking than the others had been. And there was I as smooth and soft as a peeled switch and smaller than I had been. Then he caught hold of me - I didn't like that much for I was very tender underneath now that I'd no skin on - and threw me into the water. It smarted like anything but only for a moment. After that it became perfectly delicious and as soon as I started swimming and splashing I found that all the pain had gone from my arm. And then I saw why. I'd turned into a boy again. You'd think me simply phoney if I told you how I felt about my own arms. I know they've no muscle and are pretty mouldy compared with Caspian's, but I was so glad to see them.

“After a bit the lion took me out and dressed me –“

“Dressed you. With his paws?”

“Well, I don't exactly remember that bit. But he did somehow or other: in new clothes - the same I've got on now, as a matter of fact. And then suddenly I was back here. Which is what makes me think it must have been a dream.”

“No. It wasn't a dream,” said Edmund.

“Why not?”

“Well, there are the clothes, for one thing. And you have been - well, un-dragoned, for another.”

“What do you think it was, then?” asked Eustace.

“I think you've seen Aslan,” said Edmund.


— C.S. Lewis, The Voyage of the Dawn Treader (Chapter 7)

Tuesday, June 15, 2010

FROM FEAR TO FREEDOM

"Presumptive self-confidence may look like faith, but it has a very different spiritual root (Jer. 17:5-10). Faith and presumption look alike because both qualities are characterized by confidence... [But] what does presumptive faith depend on for its existence? It must have positive circumstances and feelings of success based on visible accomplishments. So when God wants to reach us, he must take away those favorable circumstances and accomplishments." (p.16-17)

"Spiritual orphans see themselves as humble sufferers in their emotional pain. But in fact they are simply closed off people who are too proud and fearful (the two are closely related) to admit failure, imperfections, and sins, and acknowledge their complete dependence on God." (p.18)

"...to acknowledge wrong or extend forgiveness--the two things fallen people desperately need, and the two things self-righteous people cannot bring themselves to do." (p.33)

"Why didn't I grieve... over my failed relationship with... ? The answer lies in my self-protective religious outlook. As a religious moralist I understood grace as seen as an add-on to my strength. I could not admit that I was flawed in my close personal relationships and needed powerful intervention from above. I was the self-dependent Pharisee. My primary supports were family tradition, an outwardly obedient religious life, and my proven moral character." (p.42)

"I held on--almost desperately now--to my view of myself as the wounded innocent, still caught in the vicious circle of blaming my circumstances, reacting with negative feelings to these circumstances by flight, and then, by the analysis of my feelings, acting like a victim. I had not yet clearly seen my sin as being against God." (p.50)

"Frustrations can cripple us or lead us to ask revelatory questions. We have a choice. A right response leads us to reject the role of victim." (p. 53)

— Rose Marie Miller, From Fear to Freedom (1994)

Wednesday, June 2, 2010

PRETTY IN PINK

Dad, you are one lucky man.